Parashat Pinhas is almost always read on the first Shabbat of the period known as “Ben Ha’mesarim,” the three weeks between Shiba Asar Be’Tammuz and Tisha B’Ab, when we mourn the destruction of the Bet Ha’mikdash. With very rare exceptions, the first Shabbat after the fast of Shiba Asar Be’Tammuz is the Shabbat when we read Parashat Pinhas. We might therefore expect to find some connection between this Parasha and the period of mourning for the loss of our Mikdash and our banishment into exile. I would like to suggest a possible point of connection, by way of a concept that emerges from a halachic discussion in the Gemara concerning our three daily prayers. The Gemara in Masechet Berachot (27b) brings a debate among the Tanna’im regarding the status of the evening Arbit prayer, whether it is obligatory or optional. According to Rabbi Yehoshua, “Tefilat Arbit Reshut” – Arbit is optional. Whereas the recitation of Shaharit in the morning and Minha in the afternoon constitutes an outright Halachic obligation, one is not required to recite Arbit. Halacha actually follows this opinion, in principle, though in practice, the Jewish Nation has accepted the Arbit prayer as an obligation. What is the difference between the Arbit prayer and the other two daily prayers? Why would Arbit be optional, while the others are obligatory? Earlier (26b), the Gemara brings a different dispute, as to the origin of the daily prayers. According to one opinion, “Tefilot Abot Tiknum” – the prayers were instituted already by our patriarchs. Abraham Abinu established the morning Shaharit prayer; Yishak introduced the afternoon Minha prayer; and Yaakob instituted Arbit. It has been suggested that these three symbolize three different sets of circumstances. Abraham Abinu is associated with morning because he enjoyed a great deal of blessing and good fortune. And, like the morning sun, his success grew brighter with time. As he aged, he attained greater wealth and earned greater prestige. Yishak, by contrast, resembled the afternoon, as he, too, enjoyed great wealth and prosperity, but then his “light” of good fortune began declining. As he aged, he endured adversity at the hands of the Pelishtim, and lost his vision. His life thus resembles the waning afternoon sunlight. Yaakob Abinu instituted the evening Arbit prayer because his life was, to a large extent, characterized by “darkness.” He endured numerous travails, as he was pursued by his violent brother, and forced to flee and live with his wily, corrupt uncle. Later, his daughter was abducted and defiled, and one of his sons was sent away as a slave by his other sons. His family then suffered terrible famine. The Arbit prayer, established by Yaakob Abinu, represents the prayers recited during the “night,” in periods of darkness and hardship. And precisely for this reason, some have explained, this prayer is (in principle) optional. We believe that all periods of darkness are temporary and fleeting. Halacha does not, strictly speaking, require reciting the nighttime prayer because “nighttime” does not last; whatever adversity we currently face will soon give way to the light of joy and good fortune. There cannot be a strict obligation to recite Arbit because this prayer will not always be needed; any darkness that we and the world experience is temporary. With this in mind, let us return to Parashat Pinhas. The latter part of this Parasha is devoted to the special sacrifices required during the holidays in the Bet Ha'mikdash. The Torah here goes through all special occasions – Shabbat, Rosh Hodesh, Pesach, Shabuot, Rosh Hashanah, Yom Kippur, Sukkot and Shemini Aseret – detailing the sacrifices that are to be offered on each occasion. Of course, the occasion of Tisha B’Ab does not appear in the Torah, because this occasion was not supposed to be established; we were expected to always be worthy of the Bet Ha’mikdash, such that it would never be destroyed. Perhaps, we read this Parasha during the period of Ben Ha’mesarim to remind ourselves that although we observe Tisha B’Ab every year, this observance is temporary. We read this Parasha specifically so we take note of the fact that Tisha B’Ab is “missing,” that this day is not meant to be an annual occasion. This reading thus assures us that the darkness of our current exile will soon give way to light, that the adversity that we and our nation face will end, and we will experience the joy and elation of our final redemption, may it arrive speedily and in our times, Amen.